The Seven Benefits of Ramadan Fasting

In his book, Maqâshid al-Shaum, Sulthân al-Ulam ', Imam Izzuddin bin Abdissalam al-Sulami (d. 660 H) said there were at least seven benefits of fasting in the month of Ramadan which are interrelated. The benefit discussed here is a matter of "self-development", both in terms of religion (reward) and individual. The seven benefits are:

1. Raf'u al-Darajat (Elevating the Degree) This view is based on several hadiths of the Prophet Muhammad sallallaahu ‘alayhi wasallam, one of which says:

"When Ramadan arrives, the gates of heaven are opened, the gates of hell are closed and the devil is shackled." (Reported by Imam Muslim) Imam Izzuddin views taftîh abwâb al-jannah (opening of the gates of heaven) as a symbol or sign to increase obedience (taktsîr al-thââtât), especially those required. (Imam Izzuddin bin Abdissalam al-Sulami, Maqâshid al-Shaum, Damascus: Darul Fikr, 1992, p. 12). The logic is simply like this, even though the gates of heaven have been opened wide, does everyone have the right to cross them without increasing obedience during Ramadan and the months after? That is, opening the gates of heaven is an encouragement to increase worship. What does it mean for the door to open without anyone wanting to enter it. Regarding the closing of the gates of hell (taghlîq abwâb al-nâr), Imam Izzuddin considered it a symbol, "qillah al-ma’âshî," to minimize immorality. (Imam Izzuddin bin Abdissalam al-Sulami, Maqâshid al-Shaum, p. 12). The use of the word "qillah - a little" is interesting, as if Imam Izzuddin really understood humans who could not be perfect in avoiding mistakes. Humans must carry their sins when facing their Lord in the hereafter, the difference is the levels, many or few. Therefore, "qillah al-ma’âshî", by Imam Izuddin al-Sulami, is used as an explanation of the symbol of the closing of the gates of hell. The next symbol is the killing of the devil (tashfîd al-shaytanah). According to him, this symbol is a sign of severance (devil's gentle whisper) for those who fast. (Imam Izzuddin bin Abdissalam al-Sulami, Maqâshid al-Shaum, p. 12). That is, the merits of a person who fasts purely depends on himself. Therefore, it would be very unethical if humans with various degrees of glory opportunities given by God in the month of Ramadan are still reluctant to do good and instead do evil.

.2. Takfir al-Khathî'ât (Removal Error / Sin) The basis of this second benefit is the hadith of the Prophet sallallaahu 'alaihi wasallam saying: من صام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه "Whoever fasts Ramadan because of faith and expecting merit is forgiven his past sins. " (H.R. Imam Bukhari and Imam Muslim) What is meant by "îmânan - because of faith" in the above hadith is to believe in the obligation to fast and carry it out (bi wujûbihi). And the purpose of "ihtisâban - expecting reward" is, "li ajrihi‘ inda rabbihi - humbling himself asking for reward / reward from his Lord ". (Imam Izzuddin bin Abdissalam al-Sulami, Maqâshid al-Shaum, p. 15). Asking for rewards (strings attached) to God is a form of surrender, a statement of faith and declaring weakness before Him. Unlike the case with strings attached to fellow human beings who seem to show insincerity. In addition, humans have their own problems, as strong and as fresh as he is, as rich and as capable as he can, humans can not escape from the problems of life, so asking for rewards from them is tantamount to adding to the burden of their lives.

3. Kasr al-Syahawât (Turning / Defeat lust) Allowances following fasting is based on the hadith of the Prophet sallallaahu 'alaihi wasallam saying:

يا معشر الشباب من استطاع الباءة فليتزوج, فإنه أغض للبصر, وأحصن للفرج, ومن لم يستطع فعليه بالصوم, فإنه له وِجَاءٌ

"O young people, whoever is able to get married, then get married. In fact marriage is more able to lower the gaze and easier to keep the genitals. Whoever has not been able to get married, then fast, in fact fasting is suppressing her lust. " (Reported by Imam Ahmad and Imam Bukhari) The above hadith makes Imam Izzuddin al-Sulami think that hunger and thirst can defeat or turn away lust. He said: فإنّ الجوع والظمأ يكسران شهوات المعاصي "Truly hungry and thirsty can defeat lust in action." (Imam Izzuddin bin Abdissalam al-Sulami, Maqâshid al-Shaum, p. 15). It needs to be understood beforehand, that hunger and thirst here is not hunger and thirst caused by conditions that often cause social problems such as theft, robbery, and so forth. Hunger and thirst here is fasting, which is hunger and thirst intentional and based on the intention of worship. The intention of worship is what makes hunger and thirst have meaning, which is a place to train themselves, control the passions and minimize immoral lust.

4. Taktsîr al-Sadaqat (Increase Alms) In the view of Imam Izzuddin al-Sulami, fasting can make humans multiply alms. He said: لأنّ الصّائم إذا جاع تذكّر مَا عنده من الجوع فحثّه ذلك علي إطعام الجائع "Because actually people fast when they feel hungry, they remember that hunger. That is what encourages him to feed hungry people. " (Imam Izzuddin bin Abdissalam al-Sulami, Maqâshid al-Shaum, p. 16). Feeling suffering can direct people to two things, be selfish and be generous. Being selfish because he wants to have it all by himself so that he doesn't feel that pain anymore. Being generous because he had felt the pain of suffering so that when he saw others suffer, he also felt it. In this case, fasting is a means of fusing the first possibility (being selfish). The fasting person has tortured himself to go through the fusion, and trained himself to be more sensitive. In the next paragraph, Imam Izzudin tells the story of Prophet Sulaiman or Prophet Joseph who did not eat until everyone who had a relationship with him (his family or people) ate. Someone asked, "why do such a thing?" Prophet Sulaiman or Prophet Yusuf answered, "akhâfu an asyba’a fa ansâ al-jâi '- I am afraid when full, I forget those who are hungry." (Imam Izzuddin bin Abdissalam al-Sulami, Maqâshid al-Shaum, p. 16). Because, admittedly or not, people who are too full, have a greater tendency to neglect. Perhaps, this is one of the reasons for the suggestion, "stop eating before you are full."

5. Taufir al-Thââât (Enhancing / Improving Obedience) Imam Izzuddin bin Abdissalam al-Sulami considers that fasting people remind them of the hunger and thirst of experts in hell. He said: لأنّه تذكّر جوع أهل النار والظمأهم فحثّه ذلك علي تكثير الطاعات لينجو بها من النّار "Because fasting reminds of hunger and thirst for hell experts. That is what drives fasting people to increase obedience to God to be saved from the fires of hell. " (Imam Izzuddin bin Abdissalam al-Sulami, Maqâshid al-Shaum, p. 17). This is where the importance of knowledge, because knowledge can make humans renew or direct the intention of worship. The words of Imam Izuddin al-Sulami above, are not necessarily thought of by those who practice fasting, but by reading their words, humans can understand hunger and thirst for fasting from another perspective, namely reminding them of hunger and thirst of hell experts, thus encouraging them to question their obedience to God so as not to experience that event forever in hell.

6. Syukr lim Âlim al-Khafiyyât (Grateful Knowing Hidden Pleasures) Humans are often neglectful of God's blessings that surround them everyday such as air, breath, motion and so forth. According to Imam Izzuddin al-Sulami, fasting can restore these memories and make them give thanks. He said: صا صام عرف نعمة الله عليه في الشِّبَع والرِّيّ فشكرها لذلك, فإنّ النِّعَم لا يُعرف مقدارُها إلّا فشككهه لالك, فإنّ النِّعَم لا يُعرف مقدارُها إلّا when he was in favor of Allah, when he was satisfied, God would be satisfied. Therefore they are grateful. Therefore, enjoyment is not known levels / value without going through the loss of pleasure (first). " (Imam Izzuddin bin Abdissalam al-Sulami, Maqâshid al-Shaum, p. 17). Negligence of all the blessings of God must be tested in order to be recognized again. The test can be presented "accidentally" and "intentionally". The "accidental" test is a test directly from God, for example a toothache (directly from God), so that the sufferer knows the pleasure of being healthy. The "intentional" test is a deliberate test by the culprit as a form of riyadlah (self-processing), for example fasting, so that the culprit recognizes the pleasure of satiety and loss of thirst.

7. Al-Inzijâr 'an Khawâthir al-Ma'âshî wa al-Mukhâlafât (Preventing Actions and Opposition) In the view of Imam Izzuddin, people who are full have a tendency to worship more (tamahat ilâ al-ma'âshî), but at the moment hungry and thirsty, the focus is more on, "tasyawwafat ilâ al-math'ûmât wa al-masyrûbât - looking for food and drink (Imam Izzuddin bin Abdissalam al-Sulami, Maqâshid al-Shaum, p. 17), thereby reducing his desire to do evil. But once again keep in mind, hunger and thirst here is fasting, not hunger caused by certain circumstances (for more details read number 3). Easily this way, fasting is a worship that has a fairly long range of time, from dawn to sunset. Thus, fasting can be an effective deterrent for humans from doing evil deeds. When he was about to do something, he remembered that he was fasting, or his fast had reminded him not to do it. If he continues to do so, he has eliminated the blessing of his fast as well as breaking his promise to God after pledging his intention to fast. These are the seven benefits of fasting according to the sultan of the scholars, Imam Izzuddin bin Abdissalam al-Sulami. May be useful. Allah knows best, please answer.

Source: https://islam.nu.or.id/